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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52171	Mentis humanæ metamorphosis, sive conversio, The history of the young converted gallant, or, Directions to the readers of that divine poem written by Benjamin Keach, intituled Warre with the devil here shewing the readers thereof how to read the same poem aright in these four respects, viz. I. in reference to the substance or history thereof, II. in reference to the intent or mystery thereof, III. in reference to the consequent doctrine thereof, IV. in reference to practical application thereof / compiled in a poem by J. Mason, Gent. ...; Mentis humanae metamorphosis	Mason, John, fl. 1676-1683.	1676 (1676)	Wing M916; ESTC R7190	51,417	169

is Lord of all the Lord of Lords Who laughs to scorn their bul-rush glit'ring swords He wears a Sword bright shining on his thigh That soon cuts down all Pride be 't ne're so high And this our Convert Galiant here well knows ☞ This saving truth too high and low he shews He tells how God by his own power and might Hath brought his soul from darkness into light And shews by what degrees that light is wrought Within the heart and to perfection brought And let none murmur at his Heav'nly unction A gift Divine above each earthly function For he fears not the persecuting rage Of Rome's conforming and confining Cage Nor yet her bloody power which ever acts By Fire and Sword Imprisonment and Wrack But on he goes the Truth still to dispence ' Though all the Fiends of Hell should take offenc● Because his Faith on that firm rock is grounded In his New-Birth which cannot be confounded Lo such by right each Christian ought to be Of whatsoever title or degree The end of the Twelve Graces or Degrees in True and real Conversion The Six first Descending and pointing to Repentance The six last Ascending and pointing to Obedience in the Faith dying to sin and living to Righteousness Objection to this Story SUre this rare Phaenix all would gladly see This Bird of Paradise what ere he be Of whatsoever Family or Race Of whatsoever Quality or Place But some will say he is not to be found Within the Clymate of our English ground For what young Papist or young Protestant can Subscribe himself this New-Born Gentleman Our Natural Groves and Forrests cannot yield This Bird of Wonder nor yet Fen or Field Parrats and Peacocks in our Land are many But such a Phaenix in our coasts scarce any Who thus to death in his own Ashes burn'd To a New Creature is reviv'd and turn'd The Answer to the Objection BUt well who ere in mind is thus transform'd And with these Graces in his life adorn'd He by these steps attains the Holy Hill On which the dewes of Heaven do distill Which Heav'nly dewes the vertues are here taught By which his soul to peace and rest is brought For the receiving of the rest begun Is earnest given for the rest to come And a perpetual Sabbath now he keeps whil'st in his Saviours bosome safe he sleeps His yoak is easie and his cross made sweet For now the Cross and Crown each other greet And he sits down a Conquerour in peace The Field is won and all his labours cease The World the Flesh and Sin all thus eschew'd Lo Hell and death are vanquish't and subdu'd Death is no Death to him when his life ends It to Eternal Life forthwith extends And so concluding here I 'le fix my staff And end this Story with his EPITAPH The True Converts EPITAPH AFter a sharp and weary fight with sin And sinners both in hope the Crown to win Lo here I rest in this soft bed of dust Waiting the Resurrection of the Just. Twice was I born and so two births have seen Twice did I dye two deaths to me have been I Phaenix-like have my first rising known And so on wings of Love am upwards flown My Heav'nly part ascended is on high Whil'st here in hope my earthly part doth lye Till it shall rise again in Glory blest With all the Saints in their eternal rest Ye Gallants all who view my History So live and dye as you may rest with me The Conclusion to this First Part. ANd thus some Readers may perhaps make bold ●o argue and object as I have told ●ouching the story of this New-born youth Which most will doubt and few receive for truth And yet perchance there may be such a one Here and there found like some rare pretious Stone Yea partly I believe and partly know ●ome few there be who truth will not forego ●uch as in Prim'tive Times old Records say ●rom Gallants turn'd to Martyrs in their day Though the same cause of suffering is not now ●s then when Saints to Idols would not bow We for opinions suffer oft head-strong ●nd seldome suffer right but often wrong He 's the True Martyr and the Sufferer too Who dyes to sin as all true Converts do The Transition ANd so I pass from substance to intent And plainly shew what by this youth is meant Both in his Natural and Converted State Observe it well whilest I the truth relate That you may be enabled to apply Both States unto your selves Impartially For though at first all can't reform with speed Yet all may be inform'd by what they read And they that would true Reformation win With Information they must first begin Light before life was made 'i th first Creation And so is still in Mans Regeneration The End of the First Part of the Book And of the first Direction General to the Readers of the foresaid Divine Poem Written by B. K In order to the substance of the Personal History thereof THE Second Part of this Book And Second Direction TO THE READER OF THE Foresaid Divine Poem touching the Young Converted Gallant In reference to the Intent Moral and Mystery thereof The Entrance thereto THus have you heard the story plainly told Touching the person of this Convert bold Though here not nam'd But now lets inward look Into the Mystery of that Sacred Book What that deep Allegory here implyes And what that Mystick Story signifies Two kinds of men this Youth here represents In his two Natures and his two intents Worldly the one and heavenly the other Which never can agree with one another One good one bad from which two properties Two general flocks or partyes do arise Readers observe them well and you shall see With which of these your lives and Faiths agree And by the marks distinct I will you shew The one Tribe from the other you shall know For it is worth your knowing that thereby You may both them and your own selves descry The First of these is of this worlds vain ways The other her Hypocrisie gainsays And in Reality doth still delight That his good life may shine in open sight Now with the first of these we will begin And trace the world in each peculiar sin And having done with her we will proceed To a more holy and more heav'nly breed 1. The First Mystery of Iniquity opened viz. The Worlds Whoredome and Sorcery See 1 John 2.15 16. ☞ WHo ere shall view our Authors work once more Shall hear it tell that this vain Worlds a Whore A Whore in Grain in Purple and in Scarlet Oft stript and whipt and branded for a Varlet A Tempting Bawd and an Enticing Punck Who with her Wine makes all the Nations drunk And besides that a most notorious Witch ☞ With her Inchantments charming poor and rich All more or less are still bewitched by her And all admire this Whore this Witch this Lyar. Circe she 's nam'd of old for to all shapes

refin'd their Dross forsake Namely that Pride which in the Soul doth lie That first born Nature call'd Egoity Lo thus this Gallant 's chang'd all his wildness Is now dissolv'd to Meekness and to Mildness All his unruly passions are made Tame And loose Affections wrought to sober Frame His Love his Wrath Joy Grief Fear Hope All six move gentle in their bounded scope As calmed Seas when stormy blasts are stay'd And swelling Billows in the deep are lay'd Or as the Humbled Prodigal returning To his lost home with blushing with mourning For he 's asham'd and blushes to appear Before the Just whom he did scorn and jeer Thus Mortify'd and chang'd in deep Remorse By free consent of Will not Form or Force He 's strip'd of all not by the hands of Thieves But by the power of Truth which he believes For Truth hath over-powered his belief And makes him think of sinners he is chief And this his first Step is in Degradation Leading the way to fuller Resignation The Reason of this first way in Conv●rsion For though high Honour God himself doth give To all his Saints who here obedient live Yet Man must first descend from his own Glory And so come down unto the lowest story He must come down from that exalted Throne In his proud heart and his own self disown Before he can Ascend in perfect Love To Contemplation of the life above And e're to Sion-Hill he dares go on He first comes down from lofty Babylon That Babylon Great where he was born an bred He leaves and loaths as to her joyes quite dead And so falls down a prostrate Publican That God may have the Honour and not Man Lo By this step this Gallant first Descends Before he climbs the Hill to which he tends For such a one each Gallant ought to be And so makes good this Converts History II. The Second Mortifying Grace or Virtue or the second Step and Degree in his Conversion Descending Namely Impartiality in Iudgment Concerning Sin and Errour Vice and Vanity and every Evil. THus first brought low in Spirit meek mild Fit to receive Instruction as a Child He in his Youth a new Christ Cross doth learn 'Twixt Good and Ill the difference to discerne To chuse the Good and to refuse the Ill The next hard Cross unto a Gallant 's Will For it is Death unto a High-born Spirit To judge aright the sin he doth inherit But now his Conscience is awak'd from sleep And made alive late risen from the deep And by that Light of Conscience wond'rous clear The Pow'rs of Darkness he doth see and hear VVith open Eyes he sees how vain a King Did rule his soul and sense in every thing For 't is a saying and a Truth of Old All that doth glister is not perfect Gold Yea thus our Father first lost Paradise A False-appearance did delude his Eyes And since that day to this a Glistering show Deludes us all we nothing rightly know 'Till Conscience doth consume man's vain Desire Like to a shining and a burning Fire The Process followeth Thus this enlightned Convert doth begin To judge aright of Vanity and Sin To pass a Righteous Sentence on Truth 's side And not Prevaricate with Pomp and Pride If Conscience should mistake yet Truth cannot ' Though that o're-see yet this will hit the blot For now the Beam is pull'd from his own eye That he the Mote in others may espye He sees that all is Vain this world commends For Honour Pomp or Pleasure or like Ends. He sees how Vice puts on a brave Disguise To make it pass for good before Mens eyes As Jugglers do or Players on the Stage Who with a Cheat our wandering eyes engage But above all he doth discern full well That dark Abysse which leadeth unto Hell Call'd Pride of Gallantry ' and of gentile ' state In which he liv'd involved deep of late He sees how Vain those Gentile Gloryes are Which in False shape him and the World insnare He sees besides the several Faults and Crimes And sinful fashions of these sensual Times And how base Flattery too doth cover all 'Till all at last to desperate Hardness fall O 't is a Blessing to discerne each Errour Vice and False Virtue Scruple vain Terrour The Election and Decree Thus having made a true Discovery Of Sin and Vice and every Vanity He now proceeds unto Election next And to reject the Ill that him perplex't A Throne of Judgment now is set in Heaven In his own Soul and a true Sentence given That all is Vain which Men call Gallantry Vanity of Vanities all is Vanity Whether in Sacred or in Civil Things In Priests or People in Subjects or in Kings And thus condemning what he judgeth Ill Proceeds to Execution in his Will Which is the Third Degree of his Descending Step after step his Life and Faith amending The Increase of his Faith hereupon For in his Heart true Faith hath taken place Panting still more and more for Saving Grace Of which he hath a Taste his Soul delighting And all his inward faculties inlightning So by that Grace Divine is brought about To work with Fear his own Salvation out 'Till by Obedience to that Light so Pure He make his Calling and Election sure And at all times and places bears his Cross With constant Mind whatever proves his Loss None can deter him with vain Words or Fears Or laugh him out of Judgment with their Jeers And such a one each Gallant ought to be And so make good this Converts History The End of the Second Degree Descending Called Impartiality in Iudgment Concerning Good and Evil. 3. The Third Mortifying Grace or Virtue being the third Step or Degree of Conversion Descending Namely Execution of Iudgment OR THE Performance of the Will In forsaking Vanity Gallantry and Pride of Gentility THus having well Decree'd what he foresees He hast's to Execute his Just Decrees And to Perform what he Resolv'd before To set upon the Work and Droll no more For many do Resolve but few Obey Like this True Convert what they think or say So light so loose so empty and so drie Are Mans best Thoughts in his vain Gallantry For all his Resolutions are a Jest And he a Gallant Hypocrite at best Like to a Barren Cloud that mounts on high Yet never yields a Shower from the Skie His Life 's a Dream and in a Dream he walks He 's fast asleep and in his Sleep he talks Because his Will the first Birth doth suprize And suffers not the Second Birth to rise Which should give Life and Vigour to the Will To Execute his Thoughts against the Ill. Therefore I here will let my Readers see How these two Births do Differ or Agree The Difference of the two Births Old and New Many Degenerate Gentile Sparks there are But to find one Regenerate is Rare Many High-born and that 's no News to hear But one New-born

The Heavenly Poles i' th' Compass rightly sixt All to the North-star look with one Aspect And there do meet all in a line Direct East West North South in every Coast or Land All by Instinct fixt to the North poynt stand Such is this Church of which I here do write Whose hearts all pant after the Heav'nly light Magnetick Love unto the Truth doth draw them Into one Center where no force can awe them For where the Carkass is the Eagles gather Not to themselves but to the Carkass rather The New Birth is this Load Star which doth draw Thousands of Hearts by its Magnetick Law And all that so do congregate are one All built together on the corner stone For without Love knowledge is but a sound Like babbling Ecchoes from an hollow ground 'T is perfect Love that makes Conversion clear The Sealed Mark of these true Converts here With whom there are no Schisms or Divisions No scofflng of each other or derisions And thus united in a Spiritual Peace They persevere in Love which cannot cease But yet I nominate no Church or Sect Person or People for a by-respect Yet such undoubted in this world there are Dispersed here and there though few and rare Some in the farthest Indies some neer hand Some in each City some in every Land All known to God and to their Saviour dear In whom they live united far and near Blessed are all who in this Church do dwell And so make good the Wonder which I tell The Sixth Mystery of Grace opened Being the sixth Mark of the Church Elect viz. Reality of Mind and Spirit BUt yet what I have said of Piety Of Grace of Vertue or Society There still remains one Mark to perfect all Which some of late Reality do call An Ens Divine a substance from on high A serious and a solid entity A strength of mind persisting in the good And making that its true Essential food Truth in the inward parts without pretence Or a false shew in its obedience From which no Church in all the world is free But the true Church in its Edentitie The Worlds Religion is a Frolick Queen Which loves of all both to be heard and seen But this alone serves God in real wise In Spirit and in Truth without disguise And where this Essence this Elixar's sound Lo there 's a Church with high perfection crown'd But if you think there 's no such Church yet come Nor like to be before the day of doom Yet wonder not for every faithful man Makes good this Church that 's truly Christian. For as they are but one in general So one just man doth represent them all The Conclusion hereof THough many Signals more I might relate Of this pure Church pure mind and heav'nly State Yet having done with the two several kinds Of men and manners in their several minds I leave you to your choice which you will follow The Sound Young Convert or Apostate Hollow The End of the second Part and second Direction General THE Third Part of this Book And Third Direction TO THE READER OF THE Book aforesaid Concerning the Consequence or Doctrine following the History and Mistery thereof THus have you seen the Mistery drift and end Which that vai'ld History closely did intend And now the consequence thereof we 'l view And try what Doctrine may from thence ensue The First Consequence or Doctrine viz. Concerning the Wills Rejection of Evill Whoever would be sav'd or hopes to see The face of Christ to all Eternity On this Foundation he must first begin That Conscience gives no Latitude to sin Neither to good nor bad to Church nor State To high nor low to Prince nor Potentate Nor Pope nor Priest can give Indulgence to it Nor Lord nor law can tolerate man to doe it For Conscience is a Lord above all Lords A Law above all self-made laws or Swords A Judge Impartial who cannot dispence With any sin of pride or Negligence Man must renounce each sin in general In thought in word and deed be 't ne'r so small His will must be a Virgin not consent Or yeild to sin nor take therein content Be 't ne're so noble gallant sweet and brave He must not be to his dear sin a slave Not to live freely in it nor yet by it For wealth or want but for Christ's sake deny it That man lives well who e're doth chuse to dye Rather then sin that he might live thereby The several kinds of Sin to be Rejected ALL Sensuality man must reject And never more on this worlds toys reflect In Meats and Drinks brave Cloaths or Fashions Fine Or the Temptations of the Golden Mine Or the large offers of her Gallantry With which the most commit Adultery For all who Christ do chuse must freely part From their Gentility both in Life and Heart Since 't is an Idol that can never stand With Christianity in a perfect band Because it is not real pure and sound Nor in the Role of Christian Graces found For in Christs Kingdom there 's no Lord nor Knight But all are Saints and Children of the Light No Titles there of Honour or Degrees But all in self-denyal bend their knees There 's no respect of persons high or low All are accepted who their sins forgo Other sins Rejected THerefore a just and Conscientious man Doth evermore his mind and actions scan Least he should lodge some sin of high ambition In his vain heart or else some superstition Setting the Creatures in his thoughts too high For that 's False Worship and Idolatry Nor doth he wink at his Impediments Or in the least excuse his false intents Nor lay the fault upon his natural frame Thereby to salve his Conscience and his fame And by that weak pretence to justifie His sin and self in his Hypocrisie He doth connive at no such weak defect But at all times all vain excuse reject O let no Convert palliate his sin A thousand ill effects are lodg'd therein For then each Grace he stifles in the bud And so he dayly feeds on strangled bloud All his good motions unto death do bleed Whilst he with vain excuse his sin doth feed Or is content in Ignorance to lye As a fair plea for his infirmity The Gospel doth allow no such evasion Nor the sound conscience such prevarication Christ and the world no man can serve at once One of these two he must and will renounce Therefore take heed which of these two ye chuse And which of these you do in heart refuse For this be sure that on your own Election Depends your own Salvation or Rejection The Second Consequence or Doctrine viz. Concerning the Wills Election of the good or better part WHatever God hath made is wondrous good And in each thing the * Godheads understood So man must have a care by Scripture Light How to serve God in every Creature right In every thing of Nature and of art With

Christ is to none that turn to Christ deni'd The smallest grain of Faith in time of need Prevails with him and never fails to speed By whom the peace is made for ever sure 'Twixt God and Man which can and will indure Through a Resigned Will to his good pleasure Taking what he will give and wait his leasure Christs will with mans united in mans heart Make that firm tye which time can never part Grace and free-will set both their Seals thereto Which all the powers of hell cannot undoe But the Seir'd heart whether men chide or praise it No Counsell can to Grace or free-will raise it ●ecause it can no true Repentance find ●or Faith nor Conscience nor least change of mind Thus some attain that everlasting Bliss Which others by neglect for ever miss ●he Saints above in several mansions raigne ●nd several Regions sure in Hell remain ●nd thus according as our works shall be ●ach man receives his Measure and Degree ●is measure and degree in joy or pain ●nd so shall rise in glory or in shame ●he End of the Third Part of this Book and of the Third Direction to the Reader THE Fourth Part of this Book And Fourth Direction TO THE READER OF THE Book aforesaid Concerning the Application thereof in general and in special ☞ The First Application General Directed to all Real Converts and real Readers hereof as lovers of the Truth and as Legitimate and true Christians I Love that Reader who shall view this Book With serious thought and to himself doth look Who learns to read his inward soul thereby And the whole matter to himself apply ●or 't is not made for vain applause or praise Or the vain glory of the Poets Bayes But for a light to every one that reads To guide him right in all his words and Deeds ●nd though some few should give it commendation ●nd thereto set their seal of Approbation Yet he 's the Reader whom my soul most loveth Whom this small Book commendeth and approveth To praise the Truth is but lip-labour vain Except the truth doth him approve again Him do I love whom these lines justifie ●nd so makes good this Converts History And blest is he that rightly can apply This story to himself without a lye ●ea happy is that Convert who can say My Friends 't is I I am this youth this day This day I find and tell what I have found That my Conversion's built upon sure ground ●is no Fiction which was told to you ●y me this day the Story is made true ●ecause I hear and fear and do obey ●nd murder not my Conscience any way And besides this I clearly feel and find Christ's Kingdom ruling in my heart and mind ●nd thereby know I am his promis'd Wife ●nd that my Name stands in the book of Life With all those faithful Converts now at rest 〈◊〉 Abrahams Bosome and their Saviours Breast The Second Application General directed to Apostate degenerate Christendome And all false Hypocritical Christians LEave Christian leave thy old Hypocrisie And learn to own thy close Adultery Which thou do'st act as I before have told In the wrong use of Creatures manifold Leave leave thy Church and good books read no more Till thou for shame leav'st playing of the Whore Though to thy self thou may'st seem chast and just The Holy Law will manifest thy Lust For all Gods laws and each Commandement Were writ by his own hand and so were sent Into the World to teach man how to serve And Worship him without a close reserve In spirit and in truth man must obey them Without excuse and in no wise betray them Watch therefore thy false Heart thine eye and ear And keep within the bounds of holy fear Have a suspition and just jealousie O're thy best deeds thy zeal and piety ●rove thy Conversion out that it be right ●east thou be found within the ballance light When Law and Death before Christ's Throne shall cite thee ●nd with a Cat'logue of thy sins Indite thee ●nd tell thee how thy Conscience thou hast slain ●nd Crucifi'd the Lord of Life again Thy light thou hast extinguisht oft in Theft ●o many Murders and Adulteries left Which thou count'st good and lawful for thy part ●ecause Gods Law 's not written in thy heart But now be wise and just why wilt thou dye ●●ke to a fool in thy Hypocrisie Learn to escape O man that secret snare Of the Great Whore by which most ruin'd are To the Female Sex in General Gentry and others AN honest Wife in some respects may be Her Husbands Whore when both in sin a●gree Yea she that ne're knew Man may be a Whore To her own self and to a thousand more When Woman of Mans Rib at first was made She was ordain'd for his meet help and aid But she became his Murderer in part A deadly wound she gave him to the heart For she soon turn'd unfaithful and unjust And so upstart his Whore in Pride and Lust. His Wife became his Whore and tempted him To Whoredom first by acting unknown sin For till that time sin was as yet unknown Though now with men women common grown Thus in the sin the woman was the first And man the next so both became accurst ●et when to God their Whoredom they confess'd ●●eir curse was taken off their Marriage blest And to this day most women act the woman Eve first did by tempting to undoe man 〈◊〉 so to boot undo themselves for ever ●hen death at last shall soul and body fever ●●less they first turn Converts in their lives ●nd so become true Virgins and true Wives For lo this story doth concern you all ●f that fair Sex and sounds a General call ●oth to the Married and Unmarried lass 〈◊〉 view themselves in this unspotted glass ●hat e're is said of this young Gallant here ●●tends to every Female far and neer For Lust and Pride is their Inheritance 〈◊〉 they run on within the Devil's dance ●●om head to foot they put his livery on ●all vain fashions by the vain begun 〈◊〉 meats and drinks in cloaths and dresses brave ●hich many damn but never any save And thus they play the Whore with ev'ry creature 〈◊〉 several Fashion and of several Feature ●he very Church is now become a Stage ●f all She-Gallantry this wanton age ●he poor do act the rich the rich each evil 〈◊〉 Eve when first she hearkned to the Devil And so her Maydenhead she lost though young Unto the Devil by a Serpents Tongue And thus the Serpent in you seems to dwell Of him you savour and of him do smell Your wanton nimble Tongues so full of Tattle Within your lips incessantly do rattle Tale upon tale and story upon story Boasting and telling of your own fine glory Thus on you go in Pride in Lust in Lying O that you went as fast in self-denying That in this worst last age you all might be The